Joseph Aloisius Ratzinger was born on 16 April 1927 in Marktl, Germany He is now Pope Emeritus of the Catholic Church. He was Pope from 2005 to 2013. Benedict XVI was elected on 19 April 2005 after the death of Pope John Paul II. He was ordained as a priest in 1951 in Bavaria, Germany. Benedict XVI currently lives in the Residence Mater Ecclesiae Monastery in the Vatican His parents were Joseph Ratzinger, Sr. and Maria Ratzinger (born: Peintner)ent. In Theaters April 16, 2014FOR INSPIRATIONAL STORIES AND FREE MOVIES LIKE US ON FACEBOOK NOW http://www.facebook.com/catholicnewsworld

(Vatican Radio) On Tuesday, April 15, 2014, Pope Francis received the Prefect of the Congregation for the Causes of Saints, Card. Angelo D’Amato, SDB, and authorized the Congregation to promulgate the following decrees:

- A miracle attributed to the intercession of Blessed Ludovico of Casoria (nee Archangelo Palmentieri), professed priest of the Order of Friars Minor and founder of the Congregation of the Franciscan Sisters of St Elizabeth – the “Gray Sisters”; Born in Casoria (Italy) on March 11, 1814 and died in Naples (Italy) March 30, 1885.

- A miracle attributed to the intercession of the Blessed Amato Ronconi, of the Third Order of St. Francis, the founder of the Poor Pilgrims Hospice of the city of Saludecio now called the Blessed Amato Ronconi Rest Home/Charitable Work; born in Saludecio (Italy) in or around the year 1226 and died in Rimini (Italy) in or around 1292;

- The heroic virtues of the Servant of God Maria Alano de Guynot Boismenu, of the Congregation of the Missionaries of the Sacred Heart of Jesus, Titular Archbishop of Claudiopolis, former Apostolic Vicar of Papua; born in Saint -Malo (France) December 27, 1870 and died in Kubuna (Republic of the Fiji Islands, Oceania) November 5, 1953;

- The heroic virtues of the Servant of God William Janauschek, professed priest of the Congregation of the Most Holy Redeemer; born in Vienna (Austria) October 19, 1859 and died there June 30, 1926.

(Vatican Radio) Pope Francis held his weekly General Audience on Wednesday – the Wednesday of Holy Week or “Spy Wednesday” as it is called in many parts of the English-speaking world. The Gospel reading of the day recounts Judas’ betrayal of Jesus, which sets in motion the events of Christ’s Passion, Death and Resurrection. In his catechetical remarks to pilgrims and tourists gathered in St. Peter’s Square under a brilliant blue April sky, with a crisp spring breeze blowing through the city, Pope Francis spoke of Christ’s free embrace of suffering and death, which he took on for our sake. It was a theme to which he returned in the English-language remarks that were read out following the main catechesis in Italian.

“Out of love for us,” wrote Pope Francis, “Jesus freely walked the path of humiliation and self-abandonment for our salvation.”As Saint Paul says, “he emptied himself… and became obedient unto death, even death on a cross” (Phil 2:7-8). As we contemplate Jesus in his passion, we see reflected the sufferings of all humanity and we discover God’s answer to the mystery of evil, suffering and death. He gives us his Son, who dies humiliated, betrayed, abandoned and reviled. Yet God’s victory shines forth in what appears, in human terms, to be failure and defeat.

The Holy Father’s English remarks went on to say that Jesus’ passion is the culmination of his revelation of the Father’s infinite love and his summons to faith in his word.

Christ takes upon himself the power of evil in order to set us free: “by his wounds we have been healed” (cf. 1 Pet 2:24). This week, as we follow Jesus along the way of the cross, may we imitate his loving obedience to the will of the Father, especially in times of difficulty and humiliation, and open our hearts to his gifts of reconciliation, redemption and new life.

There were several groups of English-speaking pilgrims in the crowd, from countries including England, Australia, Canada and the United States, for whom the Holy Father had greetings. Pope Francis offered a particular welcome to the delegation from the NATO Defense College, which is located in Rome and which hosts major international events as the premier academic institution of the Treaty Organization.

Pope Francis will lead the Holy Week liturgies and devotions in Rome, including the traditional Chrism Mass on Holy Thursday morning, the Missa in coena Domini at the Centro Santa Maria della Provvidenza – “Our Lady of Providence” – home for the elderly and disabled on Thursday evening, the Passion service with the veneration of the Cross on Good Friday afternoon, and the Way of the Cross on Good Friday evening at the Colosseum in Rome, and the culminating celebration of the Sacred Triduum – the Easter Vigil Mass – in St Peter’s Basilica, on the night between Holy Saturday and Easter Sunday morning, when he will also give the traditional urbi et orbi blessing following Mass.

One child died and 61 children, parents and teachers were injured when a missile hit the Armenian Catholic school in Damascus on Tuesday morning.

The school is in the historic district of Bab Tuma, in the old town, where there are many churches and Christian schools.

Father George Bahi, a priest of the Armenian Catholic Patriarchal Exarchate of Damascus said: "This morning, around 7.30am, a missile fell on the crowd of children, parents and teachers who were waiting for the school to open. One child died and 61 children and adults were injured. Rescuers arrived immediately and the injured were taken to three hospitals in the area. We are all shocked by what happened".

The bombing in Abuja 15 days after the shootings in which 20 suspected members of Boko Haram were killed

Abuja (Agenzia Fides) - More than 70 people have been killed in a bomb blast at a crowded bus station on the outskirts of Nigeria's capital, Abuja (see Fides 14/04/2014). This was announced by the local authorities. "Unfortunately, some of the injured are in critical condition and the death toll is likely to increase", say sources of the Nigerian Church to Fides Agency.The Head of State Goodluck Jonathan, along with the Senate President and some ministers, visited the injured and announced a strengthening of security measures in the city of Abuja.There are suspects that the attack was perpetrated by the Islamist Boko Haram sect.On March 30, in Abuja, some suspected members of Boko Haram were responsible for a shooting at the Department of State Security Service -DSS, which in many ways remains a mystery. "Some suspected members of Boko Haram were led to the DSS headquarters (which is situated next to the presidential residence) to be questioned" say our sources."According to the official version, one of the people who was stopped managed to get hold of an agents weapon and starting shooting for three hours, in which at least 20 suspected members of Boko Haram were killed"."Probably we will never know if anyone managed to provide some secret weapons to these people while they were in custody. In Nigeria, complicity within the security forces are suspected, a fact that had been denounced by the President himself. It is a complicated war" conclude our sources. (L.M.) (Agenzia Fides 15/04/2014)

Bernadette's canonization in 1933 was the culmination of a process which had been started nearly three-quarters of a century earlier: she is, therefore, a saint of modern times, and the remarkable facts of her life are readily accessible to all. Her story even challenges the interest of those who do not share the Catholic faith. Christianity had its beginnings among humble people without influence or riches, such as Bernadette. Perhaps it is a natural human instinct to rejoice when the lowly are lifted up to the heights, and especially when a child, neglected and untaught, is chosen for special grace and favor, thus becoming an instrument for good.

Born in Lourdes, France, on January 7, 1844, Bernadette was the first child of Francois and Louise Soubirous. At the time of her birth, Francois was a miller, operating a mill which had belonged to his wife's people. He was a good-natured, easy-going man, with little ability for carrying on a business, and before many years the mill had been forfeited for debt. During most of Bernadette's childhood he was an odd job man, picking up a day's work as opportunity offered, and, from time to time, escaping from his problems and responsibilities by turning to the delusive comfort of alcohol. His wife and children, naturally, were the chief sufferers from his ineffectualness. Louise, whose family was of somewhat better economic status than her husband's, was a hard worker, a warm-hearted neighbor, and exemplary in her observance of Catholic rites. Within a short space of years many children were born to her, only five of whom survived infancy. After Bernadette, there was another girl, Toinette Marie, and three boys. To help feed and clothe them it was often necessary for their harassed mother to go out to work by the day, doing laundry and other rough tasks for the more prosperous citizens, and, on one occasion, at least, helping to harvest a crop of grain. A peasant woman of the region has told of seeing little Bernadette, then about twelve, carrying the youngest baby to Louise in the field, to be nursed during the noon-day rest period. As a child, Bernadette not only did more than might be expected in caring for the smaller children, but helped in their moral and religious training as well.

Bernadette was never strong, and from the age of six she showed symptoms of the respiratory ailment that later became a chronic affliction. It is not clear at this early stage whether she suffered from asthma or tuberculosis, but we know that her mother was anxious about her health and made an effort to provide special food for her. When Bernadette was thirteen she was sent to the neighboring mountain hamlet of Bartres, to the home of one Marie Arevant, her foster mother. It was here that Bernadette had been taken for a few months when she was still an infant, to be nursed by Madame Arevant, who had just lost a baby. The woman now had a large family and little Bernadette made herself useful in the house and in the fields. One of her duties was to tend a small flock of sheep that grazed on a hillside nearby; it is this brief phase of her girlhood that has inspired artists to picture her as a shepherdess. Her life was a lonely one, and we get the impression that she was overworked and homesick while she remained in this peasant home. At all events she sent word to her parents that she wished to leave Bartres. One thing seemed especially to disturb her at this time; although she was now fourteen, she had not made her First Communion. Her foster mother had tried half-heartedly to prepare her, but after one or two sessions had impatiently given it up, saying that Bernadette was too dull to learn.

When Bernadette went back to Lourdes, it made her very happy to be admitted to the day school conducted by the Sisters of Charity and Christian Instruction. This was a teaching and nursing order whose mother-house is at Nevers, in central France. A hospice, a day school, and a boarding school were maintained at Lourdes by these devout nuns, who were, as a group, unusually well trained. Thus Bernadette at last began her secular education, and, under Abbe Pomian, continued to prepare for First Communion. She was also learning a little French, for up to this time she spoke only the local dialect. The nuns discovered that beneath a quiet, modest exterior, Bernadette had a winning personality and a lively sense of humor. This might have been a happy and constructive time for the little girl had it not been for the ever-increasing shadows of poverty at home.

After moving from one poor location to another, the Soubirous family was now living in a single room of a dilapidated structure in the rue des Petits Fosses; this damp, unwholesome place had once served as a jail and was known as Le Cachot, the Dungeon. Above loomed an ancient fortress, and the narrow cobbled street had once been a part of the moat. The town of Lourdes, itself very old, is situated in one of the most picturesque parts of France, lying in the extreme southwest, near the Spanish frontier, where the Pyrenees mountains rise sharply above the plains. From the craggy, wooded heights, several valleys descend to converge at this site, and the little river Gave rushes through the town, its turbulent current turning the wheels of many mills. There are escarpments of rock in and around Lourdes, the most famous being the Massabeille, a great mound jutting out from the base of a plateau. On the side facing the river it had an arch-shaped opening which led into a sizeable grotto-a grotto that was soon destined to become famous in every part of the world. At this time the Massabeille had, if not exactly an aura of evil, a touch of the sinister. According to legend, it had been sacred to the pagans of prehistoric times; now it served as a shelter for fishermen or herdsmen caught by sudden storms.

It was very cold on February 11, 1858, the day that was to mark the beginning of such an extraordinary series of events at the rock of Massabeille. When Bernadette returned from school her mother gave her permission to go down by the river to pick up driftwood and fallen branches. Toinette Marie, aged nine, and Marie Abadie, aged twelve, a neighbor's child, went with her. When the three girls reached the Massabeille, the two younger ones took off their wooden shoes to wade across an icy mill-stream which here joined the river. Bernadette, more sensitive, hung behind. Standing alone beside the river, she had started to remove her stockings when she heard a noise like a sudden rush of wind. Looking up towards the grotto she saw some movement among the branches, then there floated out of the opening a golden cloud, and in the midst of it was the figure of a beautiful young girl who placed herself in a small niche in the rock, at one side of the opening and slightly above it. In the crannies around this niche grew stunted vines and shrubs, and in particular a white eglantine. Bernadette, staring in fascination, saw that the luminous apparition was dressed in a soft white robe, with a broad girdle of blue, and a long white veil that partially covered her hair. Her eyes were blue and gentle. Golden roses gleamed on her bare feet. When the vision smiled and beckoned to Bernadette, the girl's fear vanished and she came a few steps nearer, then sank reverently to her knees. She drew her rosary from her pocket, for, in moments of stress, she habitually said her beads. The mysterious being also had a rosary, of large white beads, and to quote Bernadette's own account: "The Lady let me pray alone; she passed the beads of the rosary between her fingers, but said nothing; only at the end of each decade did she say the Gloria with me." When the recitation was finished, the Lady vanished into the cave and the golden mist disappeared with her. This experience affected Bernadette so powerfully that, when the other girls turned back to look for her, she was still kneeling, a rapt, faraway look on her face. They chided her, thinking she had passed the time praying to escape the task of gathering fuel. Tying up their twigs and branches into faggots, they started for home. Too full of her vision to keep quiet about it, before they had gone far Bernadette burst out with the whole wondrous story; she asked the girls to say nothing at home. But Toinette told Madame Soubirous that same evening, and soon the news spread further. Bernadette wished to go back to the Massabeille the next day, but her mother, after talking the matter over with a sister, refused her permission.

Bernadette now showed the independence of spirit-some were to characterize it as obstinacy-that became one of her outstanding traits. When she told her confessor of the apparition, Abbe Pomian made light of it, thinking the girl suffered from hallucinations. Nevertheless, on the following Sunday Bernadette asked if she might go to the grotto and her father told her she might go if she took a flask of holy water with her, to exorcise the apparition should it prove to be a demon. Bernadette, advancing ahead of several little friends who accompanied her, knelt before the grotto and soon the vision appeared as before. On their return the excited girls, although they had seen nothing, naturally began to tell their versions of the affair, and soon the town buzzed with varying reports and rumors. On the next market day the peasants heard of these strange happenings. The story reached the Mother Superior of the convent, who took a firm stand: she announced to the class preparing for Communion, comprising Bernadette's friends and companions for the most part, that they must stop talking and thinking of this matter. Bernadette's teacher, Sister Marie Therese Vauzous, was even hostile.

The apparition was manifest to Bernadette for the third time on Thursday, February 18, when she went to the grotto accompanied by two women of Lourdes who thought the "damiezelo," as Bernadette called her, was the returning spirit of a young woman, one of their dear friends, who had died a few months before. On this occasion the same little figure appeared to Bernadette, smiled warmly, and spoke, asking Bernadette to come every day for fifteen days. Bernadette promised to come, provided she was given permission to do so. Since neither her god-mother, who was her mother's sister, nor the priest actually forbade it, Bernadette's parents offered no objection. On the following day her mother and aunt went with her, and on subsequent visits great crowds of people gathered on the Massabeille, or down by the river, hoping to see or hear something miraculous. During these two weeks the excitement increased to such a pitch that the civil authorities felt obliged to take action. The police were not content to threaten the Soubirous family; they must take Bernadette to the local police office for questioning and try to make her admit that it was all an elaborate hoax. Bernadette emerged from this and many another ordeal somewhat shaken but obdurate. The authorities continued to try to discredit her. They even gave currency to the report that the whole thing had been thought up by Bernadette's poverty-stricken parents, so that they might derive some profit from it. Francois and Louise Soubirous, from being puzzled, worried, and uncertain at the outset, had now come to believe in the supernatural character of their daughter's experiences, and stood loyally by her. They did not dream of exploiting the affair in their own interest. As a matter of fact, pious, well-meaning people were bringing them gifts of money and food, sometimes asking for a token from Bernadette. These offerings were declined; even Bernadette's small brothers were cautioned to accept nothing. The girl herself was adamant in her determination to have no part in any kind of trafficking; the record of her complete honesty and disinterestedness is clear and unquestioned. However, she found the sudden notoriety unpleasant, and this sensitivity to being stared at and talked about and pointed out was to last throughout her life. People began to gather at the grotto in the middle of the night, awaiting her appearance. It was rumored that she had a miraculous, healing touch. Several cures were attributed to her.

On Sunday, February 21, a number of persons went with her to the grotto, including citizens who had been highly skeptical. On this occasion, Bernadette reported later, the apparition said to her: "You will pray to God for sinners." On February 26, while she was in the trance-like state which lasted as long as she saw the vision, Bernadette crawled inside the grotto, and, at the Lady's bidding, uncovered with her bare hands a little trickle of water from which she drank and with which she bathed her face, still at the Lady's direction. This tiny spring continued to well up and by the next day was flowing steadily down into the river: to this day it has never ceased to gush forth from the grotto. The people regarded its discovery by Bernadette as a miracle.

On March 2 Bernadette saw the apparition for the thirteenth time. It was on this day that the Lady bade Bernadette to tell the priests that "a chapel should be built and a procession formed." Bernadette had no thought but to obey, in spite of the open hostility of the cure of Lourdes. Dean Peyramale, an imposing man of excellent family and background, received Bernadette and reprimanded her harshly, asking her to inquire the name of her visitant, and to tell her she must perform a real miracle, such as making the eglantine bloom out of season, to prove herself. During the preceding weeks he had ordered the priests to have nothing to do with the grotto, for it was the general practice of the clergy to discourage or ignore religious visionaries. Very often such persons were ill-balanced or suffering from delusions. As a matter of fact, Bernadette's experiences were proving contagious, and before long many others, young and old, were claiming to have had supernatural visions at the grotto and elsewhere. Dean Peyramale's stand of determined opposition was based on the necessity of restoring order in the parish.

On March 25, Lady Day, Bernadette started for the grotto at dawn. When the vision appeared to her, Bernadette said: "Would you kindly tell me who you are?" When the girl had repeated the question twice more, the Lady replied: "I am the Immaculate Conception. I want a chapel here." This answer, when reported by Bernadette, caused the local excitement to rise to a still higher pitch and the feeling grew that Bernadette's visitor was the Blessed Virgin. Only four years before the dogma of the Immaculate Conception had been promulgated. The seventeenth apparition took place on April 7, and the final one, more than three months later, on July 16. By that time, the grotto, which the people were trying to make into a sanctuary and place of worship, had been barricaded by the town authorities to discourage worshipers and curiosity-seekers from congregating there. During the twenty-one years that she was to remain on earth, Bernadette never again saw the vision. The accounts of what she had seen and heard, which she was obliged to repeat so often, never varied in any significant detail.

Meanwhile the news of the phenomenal happenings at Lourdes had reached the very highest ecclesiastical and government circles: the bishop, the prefect, even Emperor Napoleon III and his pious wife Eugenie, became actors in the drama. On October 5, the mayor of Lourdes, on orders from above, had the grotto reopened. It was thought that the empress herself had had a voice in this decision. At all events, it seemed to be the only appropriate response to the overwhelming demand of the people for a shrine Bernadette's visions, the new spring, and the cures that were being reported, all had taken a profound hold on the popular imagination.

Due to a lucky turn, Bernadette's family was now more comfortably situated, and, to escape visitors, Bernadette went to live at the convent. Even there, intrusions upon her privacy were allowed; these she bore as patiently as she could. While her fame not only continued but steadily grew, Bernadette herself withdrew more and more. At the age of twenty she decided to take the veil. Since the state of her health precluded the more ascetic orders, it was considered best for her to join the Sisters who had taught and sheltered her. At twenty-two, therefore, she traveled to the motherhouse of the convent. Her novitiate was full of trials and sorrows. Acting under the quite unfounded notion that Bernadette's visions and all the attendant publicity might have made the young woman vain or self-important, Sister Marie Therese Vauzous, now novice-mistress at Nevers, was very severe with her former pupil. Although she made life difficult for Bernadette, the little novice met all tests with perfect humility. She cheerfully performed the menial tasks assigned to her, at first in the convent kitchen, although this work must have taxed her strength. Later, when it was noted that her sympathetic manner made her a favorite with sick people, she was appointed assistant infirmarian. Her step and touch were light, and her very presence brought comfort. But during these years, Bernadette was suffering from the chronic disease which was slowly draining her life away. She was finally given work in the sacristy, where cleverness with the needle made her work admired and cherished. She displayed a real gift for design and color in embroidering the sacred vestments. To all tasks she brought a pure grace of spirit and an utter willingness to serve.

In September, 1878, Bernadette made her perpetual and final vows. Her strength was ebbing away, but even when she was confined to wheel chair or bed, she went on with the fine needlework. And now she had more time for prayer and meditation. There is little outward drama in the life of a nun, but in Bernadette's case there was steady activity, steady growth, in things of the spirit. She had been told by her vision that she would not attain happiness in this world. Her childhood had been sad, and maturity had brought no easing of the burden she must carry. During the last two years of life a tumor developed on one knee, which was followed by caries of the bone. She suffered excruciating pain. One day, when a Superior came to visit her and said, "What are you doing in bed, you lazy little thing?" Bernadette simply replied, "I am doing my stint. I must be a victim." She felt that such was the Divine plan for her.

The nuns, the novice mistress, and the Superior had all long since come to regard her as the vessel of Divine grace and to believe in the reality of those visitations of her youth. She still suffered from the curiosity of visiting strangers. Not only did nuns and priests come to Nevers but celebrities from Paris and other parts of France came to see for themselves the now famous Bernadette. Disliking publicity as she did, yet not wishing to remain isolated and aloof if a glimpse of her could help or inspire any other human soul, she met this test too-and sometimes with a native cleverness. Once a visitor stopped her as she was passing down a corridor and asked where she could get a glimpse of Sister Bernadette. The little nun said, "Just watch that doorway and presently you will see her go through." And she slipped away through the door. Such was the prestige her presence gave to the order that many young women now joined it.

On her death-bed, in a spasm of pain, Bernadette pressed the crucifix closer to her, and cried, "All this is good for Heaven!" That afternoon, as the nuns of the convent knelt round her bed to repeat the prayers for the dying, they heard her say in a low voice, "Blessed Mary, Mother of God, pray for me! A poor sinner, a poor sinner-" She could not finish. The date was April 16, 1879. As soon as the news spread, people came streaming towards the convent, chanting, "The saint is dead! The saint is dead!" Bernadette's body was placed in a casket which was sealed, then buried near the chapel of St. Joseph in the convent grounds. When it was exhumed in 1908 by the commission formed to forward the examination of Bernadette's life and character, it was found to be intact and uncorrupted. In August, 1913, Pope Pius X conferred the title of Venerable upon her, and in June, 1925, the ceremony of beatification took place. Since then, her body, reposing in a handsome glass reliquary, lies in the convent chapel, guarded above by a statue of the Blessed Virgin, and by the nuns who keep vigil. In Rome, on December 8, 1933, the Feast of the Immaculate Conception, amidst a brilliant setting and the fanfare of silver trumpets, Bernadette Soubirous was admitted to the company of saints. This little nun, humble, unlettered, honest, and obedient, is venerated by the great host of Catholic worshipers throughout the world. Tens of thousands of them journey annually to the glorious shrine at Lourdes.

The story of Lourdes as a pilgrimage place forms a strange contrast to Bernadette's retired life of prayer and service. Its growth from a sleepy country town to its present status as the most popular pilgrimage place in Christendom has been phenomenal. A railroad line from Pau was built, facilitating the influx of visitors who, from the very first year, were drawn to Lourdes. Dean Peyramale and his superior, the bishop of Pau, who at first had scoffed, came to believe most ardently; it was the aged dean who found the money for raising the great basilica to Our Lady, which was completed in 1876. Participating in the ceremony were thirty-five prelates, a cardinal, and three thousand priests. Sister Bernadette had no share in these rites. Another church at the base of the basilica was erected and consecrated in 1901. The entire district has been enhanced by architecture and landscaping to make it an impressive sanctuary, with a background of great natural beauty.

Of the cures at Lourdes it can be said that even non-believers have observed something here that medical science cannot explain. The commission of physicians, known as the Bureau of Constatations, who examine evidence and report on their findings, operate with great caution and circumspection. The alleged cure must be immediate and permanent to be regarded as a miracle. Medical records prior to the trip are studied, as well as the patient's subsequent medical history. The patient may himself be a witness, and it is most moving to hear the words, "I was sick and now I am well," which give such comfort and hope to others who are ailing. Only a few cures each year stand up against these rigid tests, but those few are enough. The thousands-the lame, the halt, the blind -continue to come, to be washed in the waters of the spring, to share in the processions, the singing, the prayers, the impressive rites, and breathe the pure air of faith. The Canticle of Bernadette hovers in that air, and even those well persons who go to Lourdes simply searching for a renewal of faith find themselves amply rewarded, for the spirit of the child Bernadette is still a potent inspiration.

Born 26 March, 1748 at Amettes in the Diocese of Boulogne, France; died in Rome 16 April, 1783.

He was the eldest of fifteen children. His parents, Jean-Baptiste Labre and Anne-Barba Grandsire, belonged to the middle class and so were able to give to their numerous offspring considerable opportunities in the way of education. His early training he received in his native village in a school conducted by the vicar of the parish. The account of this period furnished in the life written by his confessor, Marconi, and that contained in the one compiled from the official processes of his beatification are at one in emphasizing the fact that he exhibited a seriousness of thought and demeanor far beyond his years. Even at that tender age he had begun to show a marked predilection for the spirit of mortification, with an aversion for the ordinary childish amusements, and he seems from the very dawning of reason to have had the liveliest horror for even the smallest sin. All this we are told was coexistent with a frank and open demeanor and a fund of cheerfulness which remained unabated to the end of his life.

At the age of twelve his education was taken over by his paternal uncle, François-Joseph Labre, curé of Erin, with whom he then went to live. During the six following years which he spent under his uncle's roof, he made considerable progress in the study ofLatin, history, etc. but found himself unable to conquer a constantly growing distaste for any form of knowledge which did not make directly for union with God. A love of solitude, a generous employment of austerities and devotedness to his religious exercises were discernible as distinguishing features of his life at this time and constitute an intelligible prelude to his subsequent career.

At the age of sixteen he resolved to embrace a religious life as a Trappist, but having on the advice of his uncle returned to Amettes to submit his design to his parents for their approval he was unable to win their consent. He therefore resumed his sojourn in the rectory at Erin, redoubling his penances and exercises of piety and in every way striving to make ready for the life of complete self-annihilation to which the voice within his soul seemed to be calling him.

After the heroic death of his uncle during an epidemic in September 1766, Benedict, who had dedicated himself during the scourge to the service of the sick and dying, returned to Amettes in November of the same year. His absorbing thought at this time was still to become a religious at La Trappe, and his parents fearing that further opposition would be resistance to the will of God fell in with his proposal to enter the cloister. It was suggested, how ever, by his maternal uncle, the Abbé Vincent, that application be made to the Carthusians at Val-Sainte-Aldegonde rather than to La Trappe. Benedict's petition at Val-Sainte-Aldegonde was unsuccessful but he was directed to another monastery of the same order at Neuville. There he was told that as he was not yet twenty there was no hurry, and that he must first learn plain-chant and logic. During the next two years he applied twice unsuccessfully to be received at La Trappe and was for six weeks as a postulant with the Carthusians at Neuville, he finally sought and obtained admission to the Cistercian Abbey of Sept-Fonts in November, 1769. After a short stay at Sept-Fonts during which his exactness in religious observance and humility endeared him to the whole community, his health gave way, and it was decided that his vocation lay elsewhere. In accordance with a resolve formed during his convalescence he then set out for Rome. From Chieri in Piedmont he wrote to his parents a letter which proved to be the last they would ever receive from him. In it he informed them of his design to enter some one of the many monasteries in Italy noted for their special rigor of life. A short time, however, after the letter was dispatched he seems to have had an internal illumination which set at rest forever any doubts he might have as to what his method of living was to be. He then understood "that it was God's will that like St. Alexis he should abandon his country, his parents, and whatever is flattering in the world to lead a new sort of life, a life most painful, most penitential, not in a wilderness nor in a cloister, but in the midst of the world, devoutly visiting as a pilgrim the famous places of Christian devotion". He repeatedly submitted this extraordinary inspiration to the judgment of experienced confessors and was told he might safely conform to it. Through the years that followed he never wavered in the conviction that this was the path appointed for him by God. He set forward on his life's journey clad in an old coat, a rosary about his neck, another between his fingers, his arms folded over a crucifix which lay upon his breast. In a small wallet he carried a Testament, a breviary, which it was his wont to recite daily, a copy of the "Imitation of Christ", and some other pious books. Clothing other than that which covered his person he had none. He slept on the ground and for the most part in the open air. For food he was satisfied with a piece of bread or some herbs, frequently taken but once a day, and either provided by charity or gotten from some refuse heap. He never asked for alms and was anxious to give away to the poor whatever he received in excess of his scanty wants. The first seven of the thirteen remaining years of his life were spent in pilgrimages to the more famous shrines of Europe. He visited in this way Loreto, Assisi, Naples, Bari, Fabriano in Italy; Einsiedeln in Switzerland; Compostella in Spain; Parav-le-Monial in France. The last six years he spent in Rome, leaving it only once a year to visit the Holy House of Loreto. His unremitting and ruthless self-denial, his unaffected humility, unhesitating obedience and perfect spirit of union with God in prayer disarmed suspicion not unnaturally aroused as to the genuineness of a Divine call to so extraordinary a way of existence. Literally worn out by his sufferings and austerities, on the 16th of April 1783, he sank down on the steps of the church of Santa Maria dei Monti in Rome and, utterly exhausted, was carried to a neighboring house where he died. His death was followed by a multitude of unequivocal miracles attributed to his intercession. The life written by his confessor, Marconi, an English version of which bears the date of 1785, witnesses to 136 miraculous cures as having been certified to up to 6 July, 1783. So remarkable, indeed, was the character of the evidence for some of the miracles that they are said to have had no inconsiderable part in finally determining the conversion of the celebrated American convert, Father John Thayer, of Boston who was in Rome at the time of the saint's death. Benedict was proclaimed Venerable by Pius IX in 1859 and canonized by Leo XIII 8 December, 1881. His feast is kept on the 16th of April, the day of his death.

2014

(Vatican Radio) Pope Francis on Monday met with members of the Pontifical Leonine College of Anagni, a regional seminary for several of the Diocese around the city of Rome. The College was founded by Pope Leo XIII in 1897.

In his address, Pope Francis spoke about the importance of forming seminarians in “a climate of prayer and fraternity.” This atmosphere, he said, allows seminarians to grow closer to “the sentiments of Jesus Christ, His love for the Father and for the Church,” and His dedication to the people of God.

The Pope warned the seminarians that they are not preparing to be functionaries, but true shepherds in the image of Jesus the Good Shepherd.

Being a “good shepherd” in His image is something no one can achieve on his own – but Pope Francis reminded the seminarians that “it is not our work… It is the work of the Holy Spirit.” Only by allowing oneself to be shaped – as clay is shaped by the potter — will seminarians be able “to shepherd the people of God and guide them “along the Way that is Jesus.”

This, the Holy Father said, “means meditating every day on the Gospel… experiencing the mercy of God in the Sacrament of Reconciliation… eating the Eucharist with faith and with love… being men of prayer.”

“If you are not disposed to follow along this street,” the Pope said, “it would be better for you to have the courage to seek another path.”

Pope Francis concluded his address by calling on the seminarians to take seriously the words of the Prophets: “Woe to the wicked Shepherds who pasture themselves and not their flocks.” “May this ‘woe,’” he said, make you reflect seriously on your future.”

Monday, April 14, 2014

Heaven Is For Real Release: Based on the #1 New York Times best-selling book of the same name, HEAVEN IS FOR REAL brings to the screen the true story of a small-town father who must find the courage and conviction to share his son's extraordinary, life-changing experience with the world. The film stars Academy Award® nominee and Emmy® award winning actor Greg Kinnear as Todd Burpo and co-stars Kelly Reilly as Sonja Burpo, the real-life couple whose son Colton (newcomer Connor Corum) claims to have visited Heaven during a near death experience. Colton recounts the details of his amazing journey with childlike innocence and speaks matter-of-factly about things that happened before his birth ... things he couldn't possibly know. Todd and his family are then challenged to examine the meaning from this remarkable event. In Theaters April 16, 2014FOR INSPIRATIONAL STORIES AND FREE MOVIES LIKE US ON FACEBOOK NOW http://www.facebook.com/catholicnewsworld

Heaven Is for Real

is the true story of a four-year old son of a small town Nebraska pastor who experienced heaven during emergency surgery. He talked about looking down to see the doctor operating and his dad praying in the waiting room. The family didn’t know what to believe but soon the evidence was clear.In heaven, Colton met his miscarried sister whom no one ever had told him about and his great-grandfather who died 30 years before Colton was born. He shared impossible-to-know details about each. Colton went on to describe the horse that only Jesus could ride, about how “reaaally big” God and his chair are, and how the Holy Spirit “shoots down power” from heaven to help us.Told by the Colton’s father often in Colton’s own words, the disarmingly simple message is that heaven is a real place, Jesus really loves children, and to be ready … there is a coming last battle.

- Shared from: http://heavenisforreal.net/

Rome Reports Release: A short film on adoption This image made headlines all around the world. The little Colombian boy Didier Ferruccio avoided the security at St. Peter's Square, gave Pope Francis a hug and even sat on his chair. Now, the story of this boy makes its way to the silver screen. Italian actress Cristiana Capotondi mixes fiction and reality in 'The Pope's Chair,' a short film that tells the story of Didier and his brother, two adopted children.FOR INSPIRATIONAL STORIES AND FREE MOVIES LIKE US ON FACEBOOK NOWhttp://www.facebook.com/catholicnewsworld CRISTIANA CAPOTONDI Actress and Director of 'The Pope's Chair' "We wanted to tell the highlights of Pope Francis' first year as Pontiff. Clearly, I was shocked when I saw the images of the kid who ran and sat on the chair of the Pope, always staying close to him. I think that in a way, the little boy represented us all, as if we all wanted the Pope to welcome us that way.” The film also wants to call attention on a tough reality: more than 168 million kids in the world don't have a family or are abandoned, just like little Didier before being adopted. CRISTIANA CAPOTONDI Actress and Director of 'The Pope's Chair' "We could say that I use his image to say to abandoned boys and girls living in orphanages, and also to parents who are thinking of adopting but are scared, that it is possible. It is possible to adopt children and have a happy family, no matter how difficult the process may be. Adopting in Italy, for example, is really hard. But it's possible.” After her first work as director, this Italian actress assures that the experience was great and hopes 'The Pope's Chair' really helps families thinking of adopting to take that step.Shared From Rome Reports